1. Nevertheless, my soul is silent towards God: from him is my salvation. 2. Nevertheless, he himself is my rock and my salvation, my high tower: I shall not be greatly moved.

1. Nevertheless, my soul is silent towards God. Should the translation I have followed be adopted, the psalm is to be considered as beginning abruptly, in the usual style
of compositions of an impassioned kind.
409409 “Sicuti patheticae sententiae ut plurimum defectivae sunt.” — Lat. “Comme nous scavons que les propos dits de quelque affection vehemente, le plus souvent sont imparfaits.” — Fr.
Of this we have an instance in Psalm 73, where the prophet, who had been agitated with doubts, as we shall see more particularly afterwards, suddenly brings his
mind to a fixed decision, and, in the way of cutting off all further subject of debate, exclaims, “Yet God is good to Israel.”
And so it is, I conceive, in the psalm before us. We know that the Lord’s people cannot always reach such a measure of composure
as
to be wholly exempt from distraction. They would wish to receive the word of the Lord with submission, and to be dumb
under his correcting hand; but inordinate affections will take possession of their minds, and break in upon that peace which
they might otherwise attain to in the exercise of faith and resignation. Hence the impatience we find in many; an impatience
which they give vent to in the presence of God, and which is an occasion to themselves of much trouble and disquietude. The
Hebrew
particle אך, ach, is often used in an exclusive sense, and has been rendered by some, only; it is also employed in an affirmative sense, and has been rendered truly, or certainly. But in order to arrive at its full
meaning, we must suppose that David felt an inward struggle and opposition, which he found it necessary to check. Satan
had raised a tumult in his affections, and wrought a degree of impatience in his mind, which he now curbs; and he expresses
his resolution to be silent.410410 The import of the Hebrew word is “patient silence.” The Septuagint reads, “Ουχι τῶ Θεῶ ὑποταγήσεται ἡ ψυχή μου? “Shall not my soul be subject to God?” And doubtless the Psalmist intended to say that his soul was quiet, submissive, and
subject; the rebellious affections being tamed and subdued. With respect to the translation of our
English Bible, “Truly my soul waiteth upon God,” Dr Adam Clarke remarks, “I do not think that the original will warrant
this translation.” He reads, “Surely to God only is my soul dumb;” which he thus explains: “I am subject to God Almighty.
He has a right to lay on me what He pleases; and what He lays on me is much less than I deserve; therefore am I dumb before God. The Vulgate, and, almost all the versions, have understood it in this sense:
‘Nonne Deo subjecta erit anima mea? Shall not my soul be subject to God?’” With this agree the version and interpretation of Calvin.
The word implies a meek and submissive endurance of the cross. It expresses the opposite of that heat of spirit which
would put us into a posture of resistance to God. The silence intended is, in short, that composed submission of the believer,
in the exercise of which he acquiesces in the promises of God, gives place to his word, bows to his sovereignty, and suppresses
every inward murmur of dissatisfaction. The Hebrew word דומיה, dumiyah, which I have rendered is silent, some consider to be the noun; and it is of little consequence which translation we adopt.

The particle אך, ach, in the second verse, I would render in the same way as in the first. The believer triumphs in one encounter with temptation
only to enter upon another; and here David, who appeared to have emerged from his distress, shows that he had still to
struggle with remaining difficulties. We meet with the same particle no fewer than six times throughout the psalm. This,
too, may explain the many titles which he applies to God, each of which is to be considered as a foil by which he would ward
off the attacks of the tempter. The expression in the close of the verse, I shall not be greatly moved, implies his persuasion that he
might be overtaken with afflictions, (for he was well aware that he could claim no exemption from the common lot of humanity,)
but his conviction, at the same time, that these would not overwhelm him, through the good help of God. We shall find him
saying afterwards, in so many words, I shall not fall; perhaps because he felt, as he advanced in prayer, that he had greater boldness in despising
affliction. Or the expressions may be taken as synonymous in the two places. The truth itself is unquestionable. The believer
may be overthrown for a time; but as he is no sooner cast down than he is raised up again by God, he cannot properly be said
to fall. He is supported by the Spirit of God, and is not therefore really prostrated and overcome.

410 The import of the Hebrew word is “patient silence.” The Septuagint reads, “Ουχι τῶ Θεῶ ὑποταγήσεται ἡ ψυχή μου? “Shall not my soul be subject to God?” And doubtless the Psalmist intended to say that his soul was quiet, submissive, and
subject; the rebellious affections being tamed and subdued. With respect to the translation of our
English Bible, “Truly my soul waiteth upon God,” Dr Adam Clarke remarks, “I do not think that the original will warrant
this translation.” He reads, “Surely to God only is my soul dumb;” which he thus explains: “I am subject to God Almighty.
He has a right to lay on me what He pleases; and what He lays on me is much less than I deserve; therefore am I dumb before God. The Vulgate, and, almost all the versions, have understood it in this sense:
‘Nonne Deo subjecta erit anima mea? Shall not my soul be subject to God?’” With this agree the version and interpretation of Calvin.